All praise is due to Allah,
the Exalted and Majestic; the One who has no partners or associates; the One
who provides the light of guidance to His slaves so that they may attain
spiritual perfection and illumination by means of it. May Allah send His choicest
blessings upon His slave and seal of the Messengers, Muhammad bin ‘Abdullah.
May Allah bless his pure Progeny, righteous Companions, and those that follow
them in excellence until the Day of Judgment. As to what follows…

The knowledge regarding the fundamentals
of religion is considered the basis of the religious sciences. Without this
knowledge, the performance of ritual actions is void and without meaning.
Indeed, it is considered an obligation to have a proper understanding of those
things that it is obligatory to believe in and perform. Allah, the Exalted says
in His Book: {The only ones who fear Allah
amongst His slaves are the knowledgeable ones} (Q. 35:28).

This concept was further
elucidated by contemporary scholar, Dr. Al-Murtaďa bin Zayd al-Mahatwari said in his Mukhtasar fīl-‘Aqīda:

It is obligatory for every
morally responsible person to know that which establishes his religion. One of
the most important and greatest of these things is knowledge of Allah, the
Glorified and Exalted. Islam and its pillars cannot be established except after
attaining gnosis of the Creator, the Majestic and Supreme. In these lines, we
are able to bring the novice closer tosome
aspects of correct creed, if Allah wills.

That being the case, it is logical
that Imam al-Hādi Yahya bin al-Hussein, upon him be peace, would begin one of
his two monumental works on jurisprudence, Al-Muntakhab. He wrote this
book after being called to Yemen to serve as its imam. It was therefore
necessary for him to present the foundations of the faith in a simple way.
Unlike his multi-voluminous magnum opus, Kitāb al-Ahkām fīl-Halāl wal-Harām,
which he wrote in the Hejaz prior to Yemen, his Al-Muntakhab was a
fraction of the size and was set up in a question-answer format. This allowed it to be easily understood by
adepts.

The present chapter is a brief
introduction to Al-Muntakhab. It focuses on the foundation of the
religion and is situated in a way in which the imam is answering the sincere
inquiries of a student.

We pray that
the reader is able to benefit from this translation and gain some beneficial
knowledge concerning the content of this brief chapter of theology. We have
attempted to stay close to a literal translation of the original meaning but
yet evoke the use of idiomatic expressions when needed. If there are any
mistakes, they are ours and if you are able to benefit, the praise belongs to
Allah.

“Yes, insha-Allah. Know, may Allah be merciful
to you, that He cannot be imagined by the imaginers. Nor can they liken Him by
their minds with any similarity to the Divine Essence of Allah except that
Allah differs from what they imagine and liken Him to. The Witness to this as well
as the proof of this is the statement of Allah, the Blessed and Exalted: {He is unlike
anything. He is the All-Hearing, All-Seeing} (Q. 42:11). If one understands this, this
would be sufficient.

“Know that Allah, the Mighty and Majestic, created
creation and placed intellect in them as a proof for or against them. He placed
it in them and demonstrated it in them by means of the effects of His creation
and what He created. However, it was not possible for Him to demonstrate to
them His desire to command or prohibit them by this. This is because this
demonstration is not amongst His attributes. Therefore, creation is in need of
a means of demonstrating to them what Allah desires from them. This is why Allah makes it known that it is a
proof for creation. This is so that it makes it necessary to convey to them and
establish rulings upon them. This was by means of sending the prophets as a
proof to them. If He had not sent the prophets, creation would have a proof
against Him. It is as Allah, the Blessed and Exalted, says—in a way to
repudiate the repudiators and to respond to the critics: {…so that men will
not have an argument against Allah after the Messengers…} (Q. 4:165). Also, so that they may not
say: {“…There has not come to us a bringer of good
news or a bringer of warning!”} (Q. 5:19). Therefore, Allah sent His
Messengers as a proof against His creation. They were to teach His creation
what they needed, and it was necessary that they be from amongst them. This
should be sufficient for you.”

قلت: قد فهمتُ إثبات النبوة، فما بعد ذلك؟

“I have understood the establishment of Prophethood. What is after
that?”

قال: معرفة الأئمة، والقول بهم، ومن أين ثبتت الإمامة.

“It is gnosis of the establishment of the Imamate, as well as the
statements concerning it and from where the Imamate is established[6].”

قلت: بيِّن لي ذلك، وأوجزه لي في كلام يسير حتَّى أفهمه؟

“Could
you elucidate for me with a short, simple statement until I understand?”

“The answer to that can be found in what preceded. It
is that Allah, the Blessed and Exalted, created creation and placed in them
intellect. However, He did not demonstrate His Will to them. Creation is in
need of a means of demonstrating His Will to them. Therefore, He sent
Messengers to them as a proof. Then, after
the Messenger is the imam who takes the place of the Messenger once the
Messengership is finalized. He is not ignorant of any of the [the Messenger’s]
actions and rulings. The one who was after the Messenger of Allah, peace and
blessings be upon him and his progeny, and has these characteristics is the
imam. The whole Muhammadan Community (al-ummah) can bear witness from
the narrated reports that no one after the Messenger of Allah, peace and
blessings be upon him and his progeny, embodied these characteristics except Amīr
al-Muminīn, ‘Ali bin Abi Ťālib[7],
may Allah be pleased with him.”

قلت: وكيف شهدت الأمة بأسرها لعليٍّ بذلك؟

“How did the whole Muhammadan Community bear witness
to that regarding ‘Ali?”

“They all collectively narrate that the Prophet, peace
and blessings be upon him and his progeny, said to his Companions: ((The most
expert amongst you regarding the Qur’ān is Ubayy. The most expert amongst you
regarding the laws of distribution is Zayd. The most expert amongst you
regarding judgments is ‘Ali))[8].
The knowledge of judgments encompasses the Qur’ān, distribution laws, and all
other laws.

They all collectively narrate that the Prophet, peace
and blessings be upon him and his progeny, said: (('Ali is to me as Aaron was to Moses, except
that there will be no prophet after me))[9].
By his statement, he, peace and blessings be upon him and his progeny,
demonstrated that ‘Ali was his successor in all of his affairs just as Aaron
was Moses’ successor in all of his affairs.

They all collectively agree that the Prophet, peace
and blessings be upon him and his progeny, formed brotherhoods between the
Muslims. He formed a fraternal connection between Abu Bakr and ‘Umar, ‘Uthmān
and ‘Abdur-Rahmān bin ‘Awf, Talha and az-Zubayr, Sa’d and Sa’īd, and others
amongst the Muslims. Ali then said: ‘O Messenger of Allah, you have formed
brotherhoods between the Muslims but left me?’ The Prophet, peace and blessings
be upon him and his progeny, said to him: ((O Ali, are you not pleased to be my
brother?)) Then, he made ‘Ali his brother.

Similarly, he, peace and blessings be upon him and his progeny, indicated that concerning al-Hassan and al-Hussein by his statement: ((They are the masters of the youths of Paradise, but their father is greater than them.[11] The Mahdi is from their descendants)). He also said to Fātima during his illness in a long hadīth: ((By He in whose Hand is the soul of Muhammad, the Mahdi of this community is from us))[12]. All of this from Muhammad, peace and blessings be upon him and his progeny, proves that the Imamate belongs to the Ahl al-Bayt, the children of Fātima.

We have elucidated and explained that the Imam is from
the children of Fātima. He must be willing to sacrifice himself, unsheathe his
sword, call to the Book of his Lord, be strong in Allah, be trustworthy
regarding the rulings and resources of Allah, and be scrupulous regarding his
religion. This is how the Imamate is known, so understand.”

قلت: ثُمَّ ما بعد هذا؟

“Then, what is after that?”

قال: البحث والنظر في الحلال والحرام في جميع الدين.

“It is the research and examination concerning the
lawful and unlawful in all of the religion.”

[1]The obligation of the gnosis of Allah is
established by the Qur’ān, the Sunnah, and the statements of the imams
of Ahl al-Bayt.

Regarding the Book of
Allah, the Exalted states: {Allah
testifies that there is no god but He; as do the angels and those of knowledge}
(Q. 3:18); {Know that there is no God but Allah} (Q. 47:19); and {I did not create jinn
and humans except to worship [i.e. to know] Me} (Q. 51:56).

Regarding the Sunnah, it is narrated that a man asked the Prophet:
“What deed is the best?” He, peace and blessings be upon him and his progeny,
replied: ((Knowledge of Allah)). The man then asked, “After that,
which action is the best?” He replied: ((Knowledge of Allah)). The man asked the same question
the third time and the answer was the same.

Regarding the statements of the imams of Ahl
al-Bayt, Imam ‘Ali bin Abi Ťālib, may Allah ennoble his face,
said: “First priority in the religion is gnosis of Him.” Imam Zayn al-‘Abidīn ‘Ali bin al-Hussein, upon them be peace, said:
“Know that the worship of Allah is preceded by gnosis of Him.” Imam al-Qāsim ar-Rassi, upon him be peace, said:
“Worship is based upon three principles: Gnosis of Allah, knowledge of what
pleases and angers Him, and following what pleases Him while refraining from
what angers Him.”

[2]It is narrated on
the authority of Ibn al-‘Abbās and Ad-Ďahāk that a man came to the Prophet,
peace and blessings be upon him and his progeny, and asked: “What gnosis of
Allah is true gnosis?” The Prophet, peace and blessings be upon him and his
progeny, replied: ((It is that you know that He has no likeness and comparison.
It is that you know that there is One God, the First and Last, the Hidden and
the Manifest. He has no equal or likeness)).

[3]Allah’s being All-Just is established by
the Qur’ān, the Sunnah, and the statements of the Ahl al-Bayt.

Regarding the Book, the
Exalted says: {Allah does not commit injustice; even an atoms weight} (Q.
4:40); {Allah does not desire injustice for His slaves} (Q. 40:31); and
{Verily, Allah is not unjust to man a bit. But, it is he that is unjust to
himself} (Q. 10:44).

Regarding the Sunnah, it is narrated in a hadīth qudsi that the Exalted said to the Messenger, peace and blessings be upon
him and his progeny: ((I have made injustice prohibited upon Myself as well as My slaves)).

Regarding the
statements of the imams of Ahl al-Bayt, Imam ‘Ali bin Abi Ťālib, may Allah ennoble his face,
said: “It is not for Allah to do injustice to his
slaves.” He also said: “I bear witness
that he is the most Just of the just!” and “He raises His slave from
injustice.”

[4]The establishment of the Divine Threat and
promise is in the Qur’ān, Sunnah, and statements of the Ahl al-Bayt.

Regarding the Book of
Allah, the Exalted says: {And
who is truer in speech than Allah?} (Q. 4:87); {“This is what the Most-Merciful
has promised! The Messengers spoke the truth!”} (Q. 36:52); and {Who is truer in
His promises than Allah?!} (Q. 9:111).

Regarding
the Sunnah, the Prophet, peace and blessings be upon him and his
progeny, addressed the dead disbelievers at Badr and asked: ((Did you find what
Allah promised you to be true?! We have found what Allah promised us to be
true!))

Regarding
the statements of the imams of Ahl al-Bayt, Imam ‘Ali, may Allah ennoble
his face, said regarding Allah: “He [i.e. Allah] is the One who is truthful in
what He promises.”

[5]The truthfulness of Prophethood is
established in the Qur’ān, Sunnah, and statements of the Ahl al-Bayt.

Regarding the Book of
Allah, the Exalted says: {Say: “We believe in Allah,
and the revelation sent to us, and to Abraham, Ishmael, Isaac, Jacob, and the
Tribes, and that given to Moses and Jesus, and that given to all prophets from
their Lord: We make no difference between them. And we bow to Allah”} (Q.
2:136).

Regarding the Sunnah,
when the Prophet, peace and blessings be upon him and his progeny, was asked
“What is belief (al-imān)?” he said: ((It is that you believe in Allah,
His Angels, His Books, His Messengers, and the Last Day)).

Regarding
the statements of the imams of Ahl al-Bayt, Imam ‘Ali, may Allah ennoble
his face, said regarding the Prophets, upon them be peace: “The Glorified chose
from the sons [of Adam] Prophets to take upon the contract of Prophetic
inspiration and the trust of the deliverance of the Divine Message when the
majority of creation substituted the contract of Allah.”

[6] The establishment of the Imamate is in the Qur’ān, Sunnah,
and statements of the Ahl al-Bayt.

Regarding the Book of
Allah, the Exalted states: {O
you who believe, obey Allah, obey the Messenger and the holders of authority
among you} (Q. 4:59); {And We made from them imams guiding by Our command
because of their patience and they were certain of Our signs} (Q. 32:24); and {Charity [i.e. zakāt] is only for the poor,
destitute, the ones charged with collecting it…} (Q. 9:60).

Regarding the Sunnah, the Messenger of Allah, peace be
upon him and his progeny, said: ((Whoever dies without knowing the Imam of his time dies the death of
pre-Islamic ignorance (jāhiliya))); ((Whoever dies without the pledge of
allegiance [to an imam] on his neck dies the death of pre-Islamic ignorance));
and ((This affair [i.e. rule] will remain with the Quraysh, even if there are
only two people left)).

Regarding
the statements of the imams of Ahl al-Bayt, Imam al-Qāsim ar-Rassi, upon
him be peace, said: “In the Qur’ān is the proof for the Imamate against
whomever may oppose it, and it establishes it.” Imam al-Hādi ila al-Haqq, upon
him be peace, said: “Know that it proves that the imamate is Allah’s contract
upon whoever has taken it upon themselves, and it is the Glorified’s judgment
upon them.”

[7]The establishment of the Guardianship (al-Wilāyat)
of Imam ‘Ali bin Abi Ťālib is in the Qur’ān, Sunnah, and statements of
the Ahl al-Bayt.

Regarding the Book of
Allah, the Exalted: {Verily
your only Guardian is Allah, His Messenger, and those who believe--those who
establish the prayer and pay the alms (Zakāt) while bowing.} (Q. 5:55)--[Ibn ‘Abbās said that this verse was revealed
concerning ‘Ali].

Regarding
the Sunnah, it is mass-transmitted that the Prophet, peace and blessings
be upon him and his progeny, said: ((Whomever I have authority over, ‘Ali has
authority over. O Allah, help those that help him and oppose those that oppose
him! Assist those that assist him, and abandon those that abandon him!))

Regarding the
statements of the imams of Ahl al-Bayt, Imam ‘Ali, may Allah ennoble his
face, was reported to have said regarding the previous Caliphs: “We were upset
with them that they should assume rule over us because we are the Progeny of
the Messenger of Allah, but we forgave them for that.” Imam Zayd bin ‘Ali, upon
him be peace, said: “‘Ali, may Allah bless him, had
more right over the people by Allah and His Messenger, peace and blessings be
upon him and his progeny. He was their imam after their Prophet.” Imam al-Qāsim
ar-Rassi, upon him be peace, said: “The imam that it was obligatory to obey
after the Messenger of Allah, peace and blessings be upon him and his progeny,
was ‘Ali bin Abi Ťālib, may Allah be merciful
and pleased with him.”

[8]This narration, known as the Hadīth
of the Jurist (al-Qāďā),
appears with various wordings in texts such as Fat-hal Bāri Sharh Sahīh
al-Bukāri andSunan Ibn Mājah.

[9]Imam Majiddīn al-Mu’ayyadi narrated in his Lawāmi’
al-Anwār concerning the narrations of this hadīth:

Regarding the remaining
groups of the Community, the great Imam al-Hujjah ‘Abdullah bin Hamza, upon him
be peace, said: “In the well-known books of the opponents, it is narrated with
forty chains other than the narrations of the Shi’ites and the Ahl al-Bayt.”

Regarding the opinion
of al-Azdi, Ibn Hajar said in his introduction to Fat-hul Bāri: “One
does not rely upon al-Azdi when he is alone. How much more so, when he is
opposed?!”

[11]Imam as-Suyūti said in his Al-Jāmi’
as-Saghīr regarding this hadīth: “It is mass-transmitted.”

[12] Imam Ahmed
narrated in his Musnad as well as Ibn Mājah in his Sunan, on the
authority of Imam ‘Ali, may Allah ennoble his face:

The Messenger of Allah, peace and blessings be upon him and his
progeny, said: ((The Mahdi is from the Ahl al-Bayt. Allah will grant him
victory at night)).

Imam Abu Dawūd narrated in his Sunan on the authority of Umm
Salama:

I heard the Messenger of Allah, peace and blessings be upon him and
his progeny, say: ((The Mahdi is from my Descendants. He is from the offspring
of Fātima)).

Imam at-Tabarāni narrated in his Al-Mu’jam al-Aswat on the
authority of Imam ‘Ali, may Allah ennoble his face:

I asked the Prophet, peace and blessings be upon him and his
progeny: “O Messenger of Allah, will the Mahdi be from us or other than us?” He
replied: ((Indeed, he shall be from us. Allah will seal it by us just as He
began it by us)).